Saturday, June 24, 2017

While I love to
share words of Torah and encouragement with the greater public, I have often
shied away from commenting with my personal opinions on social and political
issues in public forums as it is so easy to misunderstand or misrepresent the true
purpose behind a person’s statement. Furthermore, while there is a great amount
of purposeful, useful, and intelligent discussion to be found in these forums,
there is at least ten times that amount in hurtful, insulting, and frankly,
unintelligent comments, that I generally hesitate to offer a contribution.
However, due to a personal experience in the past week, I feel responsible to
make my voice heard and insure that the community I associate myself with is
well-represented, and that those I feel are in the wrong are acknowledged as
such.

At the time, I
didn’t know what was happening. “Shteebs” is a minyan “factory”,
with five different rooms allowing minyanim to be going on an almost
24-hour basis. While this incident was happening in Room “Bet”, I was davening
further back in Room “Hay”. In the middle of our Minyan, a huge
tumult began outside with well over a hundred people gathering in the outer
courtyard of the shul. Huge swarms of people were pushing back and forth, there
was screaming and yelling, to the point that nothing else could be heard inside
our room, let alone being able to daven. When davening finished
and I walked outside, all I could see was a mass of people around the entrance
of “Bet”. The first thought that crossed my mind was, “terrorist
attack”, and when I heard the arrival of the police, I decided it was best to
leave first and ask questions later.

I found out on
the news around an hour later what had actually taken place. Three frum Jews,
Orthodox Jews, had been davening, only to be met with abuse, including
the vilest of insults, “Nazi”, as if they had perpetrated the deaths of
millions, simply because they were soldiers in the IDF. (I had heard those
calls while I was there and had assumed they were being directed at an Arab
terrorist.) My first thought was pure embarrassment; not sadness, though that
followed quickly after, but embarrassment.

I identify as a
Chareidi Orthodox Jew, whether I’m required to put an “ultra” before the
“Orthodox” depends on how much variance you give to the Chareidi label.
While I belong to the halachic camp that serving in the IDF is not a mitzvah
and also believe it is spiritually detrimental, I do not believe it is an aveirah;
after all, there are many reasons why one might join the army. (Not that it
matters, but I have many family members and close friends who have served in
the IDF. I do my best to support the soldiers of my country both socially and
spiritually.) It is certainly possible for a religious person to make a Kiddush
Hashem while serving in the IDF.

But why did
this particular incident hit me so hard? This certainly wasn’t the first
instance of something like this happening, no one even got hurt! The obvious
explanation is because I actually was present in this instance, and that
certainly plays a part, but it’s not everything. It is more about the question
I keep asking myself: What would I have done if I knew what was happening while
I was at shul? Would I have jumped into the fray and defended the soldiers?
Would I have yelled back at the protesters as they shouted? Would I have done nothing?

Before I asked
myself that, I needed to ask myself what should I have done? Obviously,
it would be suicide to take on a mob, even one that was not engaging in
physical violence. However, I feel that doesn’t release me of the
responsibility to do something, just in a different format.

The people who
are abusing and assaulting IDF soldiers may be called Chareidim, but
they don’t represent our community. They are a minority; to the best of my
knowledge, no known figure in the Chareidi world has proposed or even
simply supported the abuse of soldiers. They are extremists; furthermore, they didn’t
become extremists because of these incidents, they were extremists even beforehand,
but it wasn’t necessary to speak out the distinction. Everyone I’ve spoken to about
this incident has felt the same way as me, actually even stronger than I do. But
even so, and without regard for any other social or religious circles, we as Chareidim
have the responsibility to speak up and say loudly what we clearly believe. It’s
important for us to make a clear distinction between what we consider right and
wrong.

We do not
support the abuse of Jews. Whatever disagreements exist over the complicated
issue of serving in the IDF, they are not with the soldiers themselves. Any
person who acts in a manner similar to what I witnessed Wednesday night is
wrong and is not affiliated with our Torah Hashkafah. Anyone who viewed
that spectacle should feel anger and embarrassment. To be fair, even though
there were around 100 people at Shteebs during the incident, I have no
idea how many were actively involved in the abuse. However, none of them were
working against the abusers either. That someone even similar to us hashkafically
could act in such a way should anger us all.

So what should
we do to combat this? Attacking a mob is never a good idea, but vocalizing to
the greater community our disagreements with these actions instead of keeping
it to private conversations is something we can all do. We can let the minority
know that they are the minority. And when we aren’t up against a mob and see
such abuse taking place, we should make it very clear to those perpetuating
such acts that they are wrong. By knowing there is someone there against them,
perhaps they’ll then think twice before engaging again. Any Chilul Hashem
those three soldiers might make by serving in the IDF shouldn’t compare to the
one we make by standing on the sidelines.

Nation's Wisdom is a project which encourages the masses to share their thoughts and wisdom on a variety of Torah ideas such as Parshah, Halachah, and Hashkafah among others. For more information or to have your idea published, please click here or email us at AIMeMTorah@gmail.com.

Monday, January 23, 2017

This is the first in a series exploring different ideas in the Torah with implications for Jewish History.

Introduction

Binding
over Sacrifice

While studying the events of Akeidas
Yitzchak,[1]
the following questions can be discussed. First, this event is referred to
throughout Chazal as Akeidas Yitzchak, “The Binding of Isaac.” While
this is an important part of the story,[2] it
was not the purpose if this nisayon. When Hashem commands Avraham to
bring Yitzchak up as a sacrifice,[3] which
he succeeds in doing, the fact that he bound Yitzchak up is just a detail,
which while important, doesn’t seem to be a reason to call the event after it. As
the main purpose was to consecrate Yitzchak as a sacrifice, perhaps a more
fitting name would have been “Hakravas Yitzchak” “The Consecration of
Yitzchak.”

The
Exposure of Akeidas Yitzchak

Secondly, Akeidas Yitzchak is
discussed throughout Chazal as one of the most important events in Jewish
History. Perhaps most importantly, we always mention it on Rosh Hashanah, while
we are being judged, that the merit of Akeidas Yitzchak should allow the
Jewish People to have a good year.[4] It is
also commonly used as an example to the world, including the Jewish People how
far Avraham was willing to go to serve Hashem. However, this doesn’t seem like
an effective method. First, to advertise ourselves as a nation ready to sacrifice
our children, particularly when we abhor human sacrifice, seems
counterintuitive.[5]
Furthermore, in a practical sense, the events of Bereishis, as they don’t teach
us mitzvos or other laws, are told over in order to teach us life lessons.
However, the story of the Akeidah is very difficult to relate to; in
which case, what life lessons can we learn from it? The Akeidah does not
seem to be a good example to use to represent our nation.

The Akeidah was a private matter. This
idea is strengthened based on an explanation in Emek Davar on the words
“Lech Lecha.”[6] In that
instance, the phrase means that Avraham’s journey to Eretz Yisrael would
be for his benefit; however, in other cases, this phrase means to keep the
matter private. By the Akeidah, Hashem tells Avraham “Lech Lecha”,[7]
meaning he shouldn’t tell anyone where’s he’s going or what he’s doing. It
appears that the story of the Akeidah was not supposed to be publicized.

This explanation is strengthened by the
fact that Avraham went to perform the sacrifice alone with Yitzchak, leaving
his two attendants at the bottom of the mountain;[8] also,
while other nisyonos were extremely public affairs, by the Akeidah,
Avraham did not tell anyone where he was going. That fact that it was written
in the Torah doesn’t answer the question; the Torah records great acts of our
ancestors, which certainly includes the Akeidah. Additionally, even
though the story is known centuries later, consider the fact that no one living
at that time ever heard the story!

Nisyonos

Purpose
of Nisyonos

Misconception of nisyonos. In order to understand the Akeidah, we must first discuss
what are nisyonos and their purpose.[9] The
word “nisayon” is commonly explained as a test given by Hashem to humans.
While this makes sense contextually, it doesn’t make sense from a Torah outlook.
As He is all-knowing, Hashem knows whether a person will succeed or fail a nisayon,
in which case, it’s not much of a test! If it is a test, it can only be
considered a test from a human perspective.

Pre-nisyonos. Every person
has the ability to reach high levels of spirituality, however, these levels are
not given to us freely and cannot be reached all at once; the potential for
that spirituality lies dormant inside a person waiting to become active. In
order to facilitate this change, Hashem presents a person with a nisayon,
meaning a challenge or opportunity, which will present the person with the
ability to access this spirituality. Once the person attains this spiritual
ability, they can make it part of their everyday life, relating to the world on
a higher spiritual plane than before. If they don’t, the potential remains
dormant. However, this opportunity will only be presented to someone with the
ability to appreciate and access it; otherwise, there would be no purpose in
it. Ultimately, Hashem’s goal is to grant someone spirituality, not to see them
fail. Below, this process is presented in greater detail.

The nisayon process.[10]Before presenting a person with a nisayon, Hashem gives a person
the ability to access some of their latent spirituality. For a time, a person is
influenced by a higher level of spirituality (with no effort involved on his
part) and can act accordingly. After a time, Hashem removes that level and
returns the person to his original status, and then presents the person with a
challenge that someone on the higher level of spirituality would be able to
overcome. If the spiritual effect has taken ahold of that person, he will be
able to access that level on his own and overcome the nisayon. If he ‘passes’,
he is permanently granted that level of spirituality.

If he is unable to overcome the
challenge, he does not lose anything; he simply stays at the level of
spirituality he was at before Hashem gave him anything extra. He has not done
anything wrong, he simply is not ready to operate on a higher level of spirituality
at the present time. Sooner or later, Hashem will present him with the
opportunity to try again.

The choice is yours. The
idea of a nisayon is also that the person has a choice whether or not to
take the spiritual opportunity presented before him. Therefore, only righteous
people are given nisyonos since the possibility exists that they will
choose the spiritual option, while wicked people,who will surely decline, are not given such opportunities.[11]Nisyonos
are ultimately for the good of the person who receives them, making them more
of an opportunity than a test.

A waving flag.Nisyonos
are not only used to showcase to a person his own potential. The Hebrew word
for nisayon is spelled “ניסיון”, with the root being “נס”, meaning banner. Hashem uses the nisayon as an
opportunity to broadcast to the world[12] the
greatness of those who serve Him. Achieving a nisayon shows this person
to be a true Eved Hashem, and Hashem wants the world to recognize this person
for who he is and Who the person is making this sacrifice for.[13] In
this manner, a nisayon acts as a waving flag for all to notice.

The Nisyonos of Avraham Avinu

Documented
Trials

While every person who has ever existed
has been presented with nisyonos, the only definitively stated
documented account of a specific nisayon given to an individual is by the Akeidah.
Chazal learn that Avraham was presented with a total of ten nisyonos.
The fact that they are definitively documented in the Torah means that there is
a reason for this number of, and these particular scenarios being used as nisyonos.

Furthermore, the only accounts we have in
the Torah of Hashem speaking to Avraham are in connection to his nisyonos.
After the Akeidah, his final nisayon, we have no other record of
them speaking. It appears the sole purpose of Hashem’s conversing with Avraham
was in order to give him these nisyonos; meaning that Avraham’s nisyonos
were vital to his relationship with Hashem. Let’s examine the purpose and
pattern of the Nisyonos of Avraham.

Founder
Responsibilities

As
the founder of the Jewish People, Avraham had a responsibility to put his
descendants in the best possible scenario to succeed.[14] To
that end, he was given different nisyonos that were designed to provide
a boon for the nationin the future
in different aspects. Each nisayon built upon the previous one, and they
all led up to the Akeidah; without having overcome the previous nine, Avraham
could not have achieved the level required to be presented with the nisayon
of the Akeidah.[15] Upon
passing all ten of the nisyonos presented to him, Avraham gave Bnei
Yisrael blessings and protection forever throughout time and space.

Nisayon achievements. According to
the Ramban, the nisyonos of Avraham granted Bnei Yisrael the following
merits: that Avraham would have multitudes of descendants, that they would
inherit the whole of Eretz Yisrael, they would be protected from their
enemies, they would receive the Hashgachah Pratis of Hashem, they would
always (eventually) defeat their enemies and inhabit Eretz Yisrael.[16]
These merits were achieved in stages; after each nisayon a different
aspect was unlocked and promised to the Jewish People.

The Akeidah

With each of the nisyonos providing a
different piece of the puzzle, the Akeidah provided the most important parts.
By achieving the Akeidah, Avraham had completed his life mission of
establishing the spiritual existence for his descendants. The medrash
goes so far as to say that if Avraham had not achieved the Akeidah, he
would have lost the merit for the other nine nisyonos as well.[17]
According to the Ramban, the Akeidah guaranteed that the Jewish People
would never be destroyed or completely defeated, and that there would
eventually be a final geulah.[18] The
promise was so strong, that even the sins of his children would not cancel it
out.

Additionally, we mentioned earlier that nisayon
comes from the word “נס”, meaning “banner”,
since the nisyonos act as a banner to the world showing the greatness of
this person. As the only time the Torah uses the word nisayon and
explicitly tells us that Avraham was being tested,[19] it
was the Akeidah that acts as the banner for Avraham to show his
greatness more than any other nisayon.[20]
Clearly, it is a very important event in our history.

The
Lesson of the Akeidah

But beyond this, the actual Akeidah
is an important idea to which we can relate. Non-Jews have several mitzvos
that require them to respect Hashem and His authority over the world. However,
only Jews have the mitzvah of Kiddush Hashem, to sanctify
Hashem’s name in this world. The basic obligation is to act as an ethical role
model and a committed observer of the Torah, however, it also includes being
ready to die for Hashem.

This exclusive commandment is a great
honor for the Jewish People! The only people you can ask to make extreme
sacrifices are those who you feel extremely close to, usually a close family member.
You do not ask an acquaintance, or even a good friend to sacrifice something that
big for you. By giving only us this mitzvah to be moser nefesh al Kiddush
Hashem, Hashem is showing us that there is no one closer to Him than us.[21]
This mitzvah is very important to understanding the relationship between us and
Hashem, and it is first given to us by Akeidas Yitzchak.

Akeidas Yitzchak

Until now, we have discussed Avraham’s
role in the Akeidah and its effect on history, but what about the other
person involved in this act? What was Yitzchak’s role in the Akeidah?

The Akeidah
Wasn’t About Yitzchak

The
act of the Akeidah as a nisayon was designed specifically for
Avraham. While Yitzchak’s participation in the Akeidah also resulted in
merit for the future nation, in terms of the act itself, he was irrelevant.[22] Each
of our Avos represented a different trait of Hashem. Yitzchak,
represented the character trait of Din, Justice, so he had no qualms
about being sacrificed for the sake of Hashem. If Hashem needed him to die,
being that He is the ultimate judge, obviously it was the right thing to do. So
the Akeidah wasn’t a nisayon for him like it was for Avraham, who
represented kindness.[23] So
why was Yitzchak selected to take part in the Akeidah? Why wasn’t a
different candidate taken who would have related to the nisayon?

Wish granted. The medrash describes a conversation that took place between
Yitzchak and Yishmael, arguing who Hashem loved more. They went back and forth
until Yishmael said that since he had volunteered to be circumcised when he
could have refused, it outweighed Yitzchak’s forced circumcision, even though Yitzchak’s
was done at the proper time (when he was eight days old). Since Yitzchak had no
choice in the matter he couldn’t receive the same amount of credit. Sensing
Yishmael had a good argument, Yitzchak declared that he was greater since
Yishmael only gave up a few drops of blood, but if Hashem would ask him to
spill all his blood, Yitzchak was ready and willing.[24]

Based on this, we can understand why
Yitzchak was included in the Akeidah. The nisayon of the Akeidah
was going to take place regardless of this conversation; however, the reason
why Yitzchak was included was because he asked to be!

The Lasting Effect of Akeidas Yitzchak and Yitzchak’s Role

We can now return to our original
questions, specifically: 1) Why do we refer to the Akeidah as Akeidas
Yitzchak, the Binding of Yitzchak? This was just a small detail within the
larger event. Furthermore, the actual nisayon was not about Avraham
binding Yitzchak, it was about bringing Yitzchak as a korban. 2) While the
story of the Akeidah had far-reaching effects that pertain to us nowadays, it
is also used to a certain degree to represent the Jewish People. This doesn’t
seem like the best story to use, because of several factors that make it
non-relatable, including human sacrifice! We also brought evidence from the Emek
Davar that the actual story of the Akeidah was supposed to be a
private affair; no one at that time heard the story. Even though it is written
in the Torah, perhaps we aren’t meant to publicize the actual story, maybe we
are just supposed to take the lessons from it and leave the rest alone?

Yitzchak’s
Impact on the Nisayon of the Akeidah

Mesiras Nefesh. The
purpose of the Akeidah was to teach future generations of Bnei Yisrael
about the mitzvah of dying for the sake of Hashem, a mitzvah given
only to Jews because of our unique parent-child relationship with Hashem.[25] Even
though Avraham was the one making the sacrifice, Yitzchak was the one actually
fulfilling this mitzvah. Furthermore, the reason Yitzchak asked to be
tied up was in order to prevent Avraham from having any obstacles in
sacrificing him. Once he was bound, Yitzchak had no more opportunities to
prevent himself from being killed. Therefore, the fact that Yitzchak was bound
is the ultimate display of mesiras nefesh al Kiddush Hashem, making it
an integral part of the Akeidah. In addition to this, the fact that
Yitzchak volunteered for his role in the Akeidah makes it fitting to call
the entire episode after him.[26]

Our
Relationship to Akeidas Yitzchak

The
answer to the second question flows from the above answer, and enlightens us to
Avraham’s role in the Akeidah. But first, we must understand that
separate from any other ideas, it is important for us to learn about the trials
of the great people of our nation. They act as banners both to the Jewish
People as well as the rest of the world of the greatness of our ancestors.[27] It’s
even more important for us to learn about the nisyonos of Avraham and
the circumstances under which they were achieved, since each nisayon
granted us an additional blessing from Hashem for physical and spiritual
goodness.[28]
This is especially true of the Akeidah since it was the most essential
of all Avraham’s nisyonos.

Meaningful death. Even nowadays,
the concept of dying for a cause is still well-understood and admired. And for
a parent, it’s even harder to sacrifice your child for a cause than it is to
sacrifice yourself. This was the nisayon Hashem presented Avraham with.
Avraham was ready to live and die for Hashem, we see that from previous nisyonos,
the question was if Avraham was prepared to make an even bigger sacrifice; was
he prepared to sacrifice his son for Hashem’s ‘cause’?

Relevant details. The fact
that the story of the Akeidah was not publicized at the time is because it was
a nisayon that would only ever apply to the children of Avraham. Only
the Jewish People are obligated to be moser nefesh, and over history, we
have been asked to do that many times, including parents sacrificing their
children. The first instance of this was by the Akeidah. Avraham went
with Yitzchak alone, leaving Yishmael and Eliezer at the bottom of the
mountain, because they had no connection to what was going to take place. In
contrast, other people were directly involved in a number of other nisyonos,
such as Lot by the nisayon of Sarah kidnapped by Paroh, and Yishmael
himself was circumcised by the nisayon of Bris Milah. Those events
were relevant to others and could therefore involve them.

Based on this, the Akeidah becomes
an excellent event to represent the Jewish People, as it shows how far we are
willing to go for the ‘cause’ of Hashem. Furthermore, it is a story only
relevant for us, and therefore, was kept strictly within the family of Avraham.

Accepting
the Will of Hashem

Another
possible answer to first question is as follows. Yitzchak asked to be bound in
order that he should be executed without resisting, showing his utter acceptance
of the will of Hashem.[29]
Additionally, it is important to us that the Akeidah, and the other nisyonos
as well, be something we can relate to. We can relate to the role of Yitzchak
in the Akeidah story more than the role of Avraham. We can relate to
being compliant, to accepting the will of Hashem, more than being the person
who clearly knows the will of Hashem and executes it.[30] By
highlighting Yitzchak’s role, we place our focus on this aspect.[31]

Conclusion

It is because of these reasons that Akeidas
Yitzchak takes such a central role in the Tefillos on Rosh Hashanah.[32] At
our time of judgement, we ask Hashem to remember that show of faith from
Avraham, who was ready to give up everything, and the willingness of Yitzchak,
who accepted his role in the world, and declare that as their descendants, we
have the will (and the obligation) to continue their tradition. There is no
better way to represent the Jewish People than this story.

Still, the story of the Akeidah can be a
delicate episode for those new to Judaism. For those who do not understand the ‘cause’
of Hashem, it seems insane for Avraham to consider killing his son.[33]
Perhaps the Akeidah can be used to explain the ramifications of being an
eved Hashem. When discussing the role of a Jew, it is not simply about the
service of Hashem, it’s about changing the world and accepting the
responsibility to improve it. It’s about recognizing a cause that is real and
right and ultimately leads to a close relationship with the Creator.

Nation's Wisdom is a project which encourages the masses to share their thoughts and wisdom on a variety of Torah ideas such as Parshah, Halachah, and Hashkafah among others. For more information or to have your idea published, please click here or email us at AIMeMTorah@gmail.com.

[2] The
act of binding is described in 22:9. Bereishis Rabba 56:8 explains the
importance of this act. Yitzchak suggested he be bound in order that he not
accidentally cause Avraham to give him a blemish which would have disqualified
him from being a sacrifice.

[11] It
follows that if a wicked person is given a nisayon, then the potential
for spirituality exists within him. If he is able to pass it, we hope the spark
of goodness lit from this nisayon will be brought out and developed
further.

[22] Ibid
22:1. He further explains that by participating in the Akeidah, Yitzchak
established a connection between Korbanos and their ability to provide parnassah
for Bnei Yisrael. This is a common theme found in the Emek Davar. See
Bereishis 2:5 for more.

[25]Emek
Davar Bereishis 22:17. While the non-Jews have a relationship with Hashem,
it is nowhere near the same degree.

[26]
Bereishis Rabba 55:4. Yitzchak did not help determine that the nisayon
of the Akeidah would take place, but he did make sure he would be
involved. And whether or not Yitzchak was supposed to be involved, the fact
that he volunteered without knowledge of his role is a credit to him.

[30]
Avraham was a Navi; he knew exactly what Hashem wanted from him because
Hashem told him! We can’t know exactly what we’re supposed to do; instead, we
follow the Torah and do our best to understand our roles.